The linguistic turn is a central aspect of Richard Rorty’s philosophy, informing his early critiques of foundationalism in Philosophy and the Mirror of Nature and subsequent critiques of authoritarianism in Contingency, Irony, and Solidarity. It is argued that we should interpret the linguistic turn as a methodological suggestion for how philosophy can take a non-foundational perspective on normativity. It is then argued that although Rorty did not succeed in explicating normativity without foundations (or authority without authoritarianism), we should take seriously (...) the ambition motivating his project. But taking that ambition seriously may require reconsidering the linguistic turn. (shrink)

Im ersten Teil unseres Aufsatzes charakterisieren wir den Beitrag der ‘modernen’ Wissenschaftstheorie zur Methodologie des Textverstehens; im zweiten Teil diskutieren wir exemplarisch zwei Konzeptionen der ‘neueren’ Hermeneutik. Ziel dieser kritischen Untersuchungen ist eine Förderung des Dialogs zwischen Wissenschaftstheorie, Hermeneutik und Literaturwissenschaft.

Im ersten Teil unseres Aufsatzes charakterisieren wir den Beitrag der ‘modernen’ Wissenschaftstheorie zur Methodologie des Textverstehens; im zweiten Teil diskutieren wir exemplarisch zwei Konzeptionen der ‘neueren’ Hermeneutik. Ziel dieser kritischen Untersuchungen ist eine Förderung des Dialogs zwischen Wissenschaftstheorie, Hermeneutik und Literaturwissenschaft.

In Richard Rorty: Outgrowing Modern Nihilism, Tracy Llanera places Richard Rorty in conversation with philosophers confronting nihilism as a “malaise of modernity.” She shows how Rortyan thought offers a horizontal and relational approach to “redemption,” as opposed to religious or philosophical paths to be saved by higher beings or ideas. This essay focuses on Llanera's redescription of Rorty and whether amplifying Rorty's use of “redemption” and “transcendence” is wise. Leaving behind this laden vocabulary might better serve Llanera's purpose of illuminating (...) a path to outgrow, rather than overcome, the anxiety of nihilism. After exploring Llanera's redescription of Rorty, the essay suggests that a different vocabulary—composed of words such as ease, hope, and comfort, and potentially as capable of supporting Llanera's overarching aim—is available in Rorty's writings. Turning to this other vocabulary might strengthen Llanera's significant contribution to the nihilism debate and to Rortyan and pragmatist philosophy more generally. (shrink)

The aim of this article is to outline a pragmatist image of science following Rorty’s discussions and critics of epistemology and to develop some consequences of it in the philosophical analysis and its relations to culture. I will deal with some aspects of how scientific practice is construed and understood, and also outline the shift in Philosophy of Science from epistemological to ethical-political concerns that are implied in his proposal. I will contend that this perspective suggests an interesting way of (...) analysing scientific practices, theories, and public policies of it. Furthermore, I will suggest that it successfully connects the most interesting proposals of contemporary scientific views in philosophy. Finally, I will use some examples in physics and biology to illustrate my assertions. (shrink)

It is not unusual to think of Rorty’s work as a success in rhetoric and a failure in political philosophy. In this article we re-evaluate this assessment by analyzing a typical feature of Rorty’s writing: his frequent use of “we so-and-so.” Taking stock of the existing literature on the subject we discuss how Rorty’s use of the “we” was received by peers and how he himself made sense of it. We then analyze Rorty’s oeuvre in order to show that a (...) better understanding of his rhetorical “we” could make his politico-philosophical “we” more appealing. We suggest that Rorty’s pragmatist take on “ethnos” is preferable to other notions that are currently championed in political theory and philosophy. (shrink)

In this paper, I examine how a manifest disagreement between Richard Rorty and Alasdair MacIntyre concerning the history of philosophy is but one of a series of deep and interrelated disagreements concerning, in addition, the history of science, the good life for human beings, and, ultimately, the character of and prospects for humankind as well. I shall argue that at the heart of this series of disagreements rests a dispute with regard to the nature of rationality. And this disagreement concerning (...) the norms of rationality, despite its theoretical and practical importance, is one which is, or so I argue, irresolvable. Moreover, the series of disagreements which I examine in the context of the debate between Rorty and MacIntyre is not peculiar or idiosyncratic to them. Their dispute reflects presumptions common to contemporary analytical philosophy. And while analytical philosophers have not made discussions of human nature one of their characteristic concerns, I indicate that such concerns do play a central role in the controversy which I examine. Differences of opinion concerning the political and social nature of human beings are reflected up and down the philosophical line. My argument is in no way concerned with issues of psychological priority or causality (e.g. whether having certain views disposes one psychologically to accepting other views). What I establish are the logical relations, and the points of philosophical contention, among certain epistemo logical and political theses. In Part I, I rehearse Rorty's epistemological views and examine how these views are connected to his views on morality and human nature. In Part II, I begin with MacIntyre's position concerning the virtues and modern moral philosophy and then reconstruct, ex pede Herculem, his views on rationality. Part III examines the prospects of reconciling the perspectives discussed in the first two sections. (shrink)

This article offers the outlines of a historically-informed conception of critical inquiry herein named genealogical pragmatism. This conception of critical inquiry combines the genealogical emphasis on problematization featured in Michel Foucault's work with the pragmatist emphasis on reconstruction featured in John Dewey's work. The two forms of critical inquiry featured by these thinkers are not opposed, as is too commonly supposed. Genealogical problematization and pragmatist reconstruction fit together for reason of their mutual emphasis on the importance of history for philosophy. (...) In so fitting together they repair crucial deficits in both traditions as they currently stand on their own. The resulting conception of critical inquiry as simultaneously problematizational and reconstructive is offered as a first step toward a crucial philosophical task we face today: articulating normativity without foundations. (shrink)

Over the last 20 years, there has been an increase in philosophical inquiries of hope both in philosophy of mind and of virtue as well as in the philosophy of education. This paper wishes to add to this discussion by presenting the analysis of hope by French existentialist philosopher and theologian Gabriel Marcel and examining its possible contribution to educational practices and beliefs. As one of the very few modern, systematic accounts of hope, Marcel’s provocative conception of it and his (...) critique of its common “technical” use could prove promising when applied to educational theory and practice. Following Marcel, I argue that in hope we find a complex and possibly contradictory view of the future: as a result of planning and technical problem-solving on one hand, and on the other, as an inclination towards the mysterious and radically unexpected. I suggest that maintaining educational hope within the tension between the planned and the unexpected, and specifically rejecting a complete disenchantment of the educational act, could help in securing education from being reduced to instrumental training and socializing, opening it up to new and unimaginable possibilities. (shrink)

In recent years a number of writers have defended and attacked various features of structural, or neo-realist theories of international politics. Few, however, have quarrelled with one of the most foundational features of neorealist theory: its assumptions about the nature of science and scientific theories. In this essay I assess the views of science underlying much neorealist theory, especially as they are articulated in the work of Kenneth Waltz. I argue not only that neorealist theories rest on assumptions about science (...) and theory that have been questioned by postpositivist philosophers and historians of science, but also that the failure to consider the work of these writers yields theories of international politics that are deficient in several respects: they are weak theories in the sense that they cannot illuminate crucial features of international politics, they presuppose and sustain a narrow view of power and power relations, they reify practices and relations in the international arena and they offer little promise of producing the sort of Copernican Revolution for which Waltz called (or, more modestly, even a minimally satisfactory theory of international politics). In light of these shortcomings, I sketch an alternative approach to the study of international affairs, one that has been termed prototype studies. I contend that such an approach provides scholars with a rigorous way of studying international politics, without being a theoretical science. (shrink)

In this article, we draw upon ‘After-ANT’ scholarship to generate openings for a shift from purely deconstructive studies of object organization to a more straightforward generation of concrete and specific alternative trajectories towards the future by way of ontological experimentation. Through careful empirical investigation of a mine and a landfill, and how these are enacted in practice in different topological registers, we show how mines and landfills are intertwined; enacted sometimes as similar and in other cases as different types of (...) objects, thus shaping the paths of becoming for those bundles of relations that become enacted as either a ‘mine object’ or a ‘landfill object’. Mapping these practices generates openings for interventions suggesting how things could be made different in some specificity; in this case, for example, the appreciation of what constitutes ‘natural resources’. The overarching purpose of this article is to intervene in current debates regarding the potential merits of drawing upon Object-Oriented Philosophy as an inspiration in critical organizational studies. While we are highly sympathetic to calls for more experimental object studies, we are hesitant towards Object-Oriented Philosophy as a source of inspiration due to its specific metaphysical underpinnings. To clarify what we find to be at stake here, we conclude the article by situating After-ANT in a wider landscape of thought, discussing the contrast between broadly pragmatist research approaches, such as After-ANT, and Object-Oriented Philosophy. Finally, we try to spell out how we believe this contrast reverberates upon how we understand the purpose and potential of critical social science. (shrink)